The legend of Kuñjarakarṇa relates how a devout Yaksha of that name went to Bodhicitta[433] and asked of Vairocana instruction in the holy law and more especially as to the mysteries of rebirth. Vairocana did not refuse but bade his would-be pupil first visit the realms of Yama, god of the dead. Kuñjarakarṇa did so, saw the punishments of the underworld, including the torments prepared for a friend of his, whom he was able to warn on his return. Yama gave him some explanations respecting the alternation of life and death and he was subsequently privileged to receive a brief but more general exposition of doctrine from Vairocana himself. This doctrine is essentially a variety of Indian pantheism but peculiar in its terminology inasmuch as Vairocana, like Kṛishṇa in the Bhagavad-gîtâ, proclaims himself to be the All-God and not merely the chief of the five Buddhas. He quotes with approval the saying "you are I: I am you" and affirms the identity of Buddhism and Śivaism. Among the monks[434] there are no _muktas_ (_i.e._ none who have attained liberation) because they all consider as two what is really one. "The Buddhists say, we are Bauddhas, for the Lord Buddha is our highest deity: we are not the same as the Śivaites, for the Lord Śiva is for them the highest deity." The Śivaites are represented as saying that the five Kuśikas are a development or incarnations of the five Buddhas. "Well, my son" is the conclusion, "These are all one: we are Śiva, we are Buddha." In this curious exposition the author seems to imply that his doctrine is different from that of ordinary Buddhists, and to reprimand them more decidedly than Śivaites. He several times uses the phrase _Namo Bhaṭâra, namaḥ Śivâya_ (Hail, Lord: hail to Śiva) yet he can hardly be said to favour the Śivaites on the whole, for his All-God is Vairocana who once (but only once) receives the title of Buddha. The doctrine attributed to the Śivaites that the five Kusikas are identical with the superhuman Buddhas remains obscure[435]. These five personages are said to be often mentioned in old Javanese literature but to be variously enumerated[436]. They are identified with the five Indras, but these again are said to be the five senses (indriyas). Hence we can find a parallel to this doctrine in the teaching of the Kamahâyânikan that the five Buddhas correspond to the five senses.